He were a prophet would have known who and what manner of woman this is that toucheth Him, for she is a sinner." And that was the very reason she touched Him. She knew what the Pharisee did not, that she required His assistance; and, therefore, though a greater sinner probably, experienced the favour of Christ; when the leper, (for so he was) when the leper himself, the master of the mansion and of the feast, derived no benefit!

In answer, however, to the secret doubt cast upon His prophetic functions, Jesus cited the parable of the two debtors; and proved that he would feel the most gratitude, who had the most reason to do so. So thought the Pharisee: and then our Lord turning to the woman, but reproachfully addressing His host, said, “I entered into thine house, but thou gavest me no water for my feet but she hath washed my feet with tears, and wiped them with the hairs of her head. Thou gavest me no kiss, but this woman, since the time that I came in, hath not ceased to kiss my feet. My head with oil thou didst not anoint; but this woman hath anointed my feet with ointment. Wherefore, I say unto thee, her sins, which are many, are forgiven, for she loved much but to whom little is forgiven, the same loveth little."

Penitence is the symbol of love. As we show faith by our works, so we discover affection by

lived the life of an ascetic; macerating her frame, and giving herself up to voluntary torture. But idle and unnecessary is this addition to her story! To infinitely greater advantage did she show her repentance, when following her Saviour and actively ministering to His wants, than when surrendering herself to sloth and unprofitable austerities; she consumed life instead of employing it; and wasted those hours, in which she might have been a useful helpmate of the apostles, in squalid misery.

But pass we these futile narrations. Whether true or false, they have not the authority of Scripture; and, admitting them to be true, the lesson which they give is very far from scriptural.

Mary had committed many enormities—“ her sins were many : " but, at length, she had “grace to repent ;" and she turned with her whole heart and soul to God. Because of this, "her sins were forgiven." Here is the great lesson to be derived from our subject. But, alas! the weakness of humanity so imposes upon better feelings, that even this high and comfortable doctrine is often made the vehicle of sin. That God is good and merciful is the confession of thousands: but thousands also forget that God is also just. Justice is as much His attribute as mercy: and, therefore, though He promises to forgive the penitent through the mediation of His blessed

From the hour in which Mary heard these Divine promises-from the instant in which, saved by faith and love, her heavenly Master bade her "go in peace," she forgot her cares, and "chose that good part which could not be taken from her." She supplied His wants from her own substance, and sat an attentive listener at His feet. She followed Him in life-she bewailed Him in death. And, as at an earlier period she had anointed Him in preparation of His burial, so at the conclusion of His days, she was one of those who brought spices and ointment to embalm the body of Him whom she had loved so much. Yes-when the apostles fled at the dreadful hour of His crucifixion—when Peter thrice denied Him-thrice attested with oaths his ignorance of "the man"-she stood nigh, mindful of his benevolence, and wishing in vain to share His sorrows and participate His pains. Before His disciples had summoned courage to approach the tomb, with the intrepidity natural to one that "loveth much" she stood beside it. To her our Lord first made His appearance after His glorious conquest over death; and, as a special instance of His approbation, despatched her to inform His disciples.

The Roman Catholic, resting on his vain traditions, believes that Mary, after the ascension of her blessed Lord, retired to Marseilles, a seaport of France; where she occupied a cave and

such diversity of doctrines, that unless great diligence and consideration be employed, a man is in much danger of running into irremediable error. And there is little difference in fact, so far as it regards the end, whether "others wreck us, or we wreck ourselves." The consequences are the same. Nor is it so much the point itself at issue which concerns us-(for that may be of little or no moment), but the effect which it may have upon our life and conduct, or upon the life and conduct of others. A man, for example, who thinks it religion to frown upon every harmless amusement and to tear himself from every social affection, if he acts from conscience, vitiates no rule of faith. But his overstrained feelings occasion the disgust of his neighbour and the abandonment of duties which his situation demands. Thus a series of evils arise, indirectly but certainly, which he never could contemplate; and therefore the utmost precaution is required, in order that we may not become to our weaker brethren a stumbling-block or rock of offence. This we cannot always avoid; but where we can, it is our duty to do so.

We read, that "to whom little is forgiven, the same loveth little." Mary was forgiven much, and she loved much: her gratitude rose in proportion. When, at a later period, her sister Martha "was cumbered with much serving"she continued placidly at the feet of her Lord,

and "heard His word." Martha was reproved, but Mary's love was commended. Mary's love and gratitude prompted her to give up all things but "the one thing needful;" while Martha, having had less error to be forgiven, less affection aroused, less "hope triumphant," thought more of this life, than of her friend and her Redeemer. And thus too will it be found in human relations. The penitent victim of seduction, brought once again within the pale of society-restored once more to social affection-to home-to hope-to happiness-will feel that love the greater, as her offence has been the more atrocious. And though the bars of general society are well closed against impenitence; yet often has its harshness to an offending sister, crushed the rising germ of contrition, and sunk the desponding wretch into deeper crime. True, human means of discerning repentance are limited; but it is cruel to act as if it were impossible, and to forget the generous maxim, that "they love much, to whom much is forgiven."

Forgiveness is one of those virtues which came direct from Heaven; and how much soever diverted and sullied in its earthly habitation, still it is divine. It can reside only in bosoms that have at least some sparks of heavenly nature; and in its more brilliant examples, only in souls that acknowledge Christ. There He reigns Himself: the ebullition is not human, but a